was don as they could This new form was fixed in the Aequinox observed by them the Sun entring the first point of Aries Thursdaie the 18 of Phrurdin at two of the Clock in the afternoon in the 448 year of Jesdagard and 471 of the Hegira which was 1079 of the Incarnation according to Dionysius The Cycle of the Sun was 24 the Moon 16. This Aera from the Style of the Emperor was called Gelaloea that is Aera Augusta or Imperatoria as that word signifieth in the Persian Dialect CHAP. XX. What is Proleptical and what Historical Time HIstorical Time is that which is deduced from the Aera Orbis Conditi Proleptical is that which is fixed in the Chaos The Jews call it tempus Tohu as the Chaos is called by their Moses Gen. 1. So the new Moon which they suppose to bee upon the second of the fix daies that is if the Luminaries had then been they call Novilunium Tohu for that as yet there was neither Sun nor Moon The first example of Proleptical Time was given by the Greek Church who in their Computations follow the Holie Scripture of the Septuagint Therefore their Aera Orbis Conditi is sixed in 5500 year Ante Christum Natum Their more Artificial men perceiving that this vast Epilogism was good for somwhat els besides the measuring of Times applied it to the Characters and they found that divided by 19 and 28 it gave the Circle of the Sun and Moon but divided by 15 it gave not the true Indiction therefore they added 8 to the summ and so it became a Technical or Artificial Period comprehending the three Characters and becaus it supposed 8 years of the Tohu it was Proleptical but which the Times following not considering reckoned Historically as if the Aera Orbis had then been fixed but are thus to bee corrected This Account is used by the Maronites Grecians and generally by the Eastern Church it is called Aera Graecorum or more properly Periodus Constantinopolitana from the Seat of the Empire where it may seem to have been devised By this Example Scaliger made up his Julian Period which it self also as this consisteth of Time partly Historical and partly proleptical CHAP. XXI Considering the Causses of that infinite Varietie which is found to bee amongst Chronologers FRederick Husman in his Epistle to the Elector Palatine reckoneth up 40 several Opinions concerning the Connection of those two famous Aera's this of Christi Nati and that other of Orbis Conditi And I doubt not but this diversitie might bee redoubled if anie bodie would undertake that such frivolous pains The extremest varietie is that of the Greek and Hebrew Scripture making a difference of two thousand years an occasion justly taken by som equally to disparage the autoritie either of the one or the other For it cannot bee but that this Epilogism must bee detracted from the Hebrew or superadded to the Greek there beeing no mean waie of reconciliation But certainly the Hebrew though I hold it not so everie waies incorrupt as if not one jot or title of the same suffered the common fate of time yet I believ it to bee the Original and by the incredible diligence of the Masora subservient to the greater providence of God to retain more of it 's own puritie then anie other Scripture whatsoever and therefore that it resteth in the Greek Translation to account for this difference yet neither do I think that choice Assemblie so neglected by God in a matter so importantly cared for by him as to recede so fouly from their Original I rather cast this corruption upon the dregs of Time assuring my self that this imposture was put upon us by the Hellenists those among them who affected that antient Heresie of the Chiliasts the conceit whereof I affirm to bee the occasion of this corruption Other differences in that Connexion have these lesser Causses That profane Historie maketh no certain account of Time before the Olympiads That in the Romane affairs a most important piece of Historie the Consulships are not registred in the Fasti with that distinction and care as was necessarie experience whereof hath been made by the industrious examinations of Onuphrius and Cuspinian That the Historians themselvs generally did not consider so much the designation of Time otherwise then with a reference to their own Aera's which were but uncertainly fixt That manie of them wrote not the Historie of their own Times That som of them took libertie to relate those things inclusively which others related exclusively That several Nations reckoned not by the same form of years That all Nations not Christian affected an Opinion of greater Antiquitie then their own beginings endevouring therefore to leav the Storie of their rising as possibly uncertain to posteritie as in them laie So the Egyptians tell us of Heroes past who by their reckoning reigned long before the world was made which they saie with as much credit as the Indians tell us that they have out-liv'd four Suns alreadie and that this which wee have is the fifth from their begining To saie nothing of Janbazar Tsareth and Roani men that lived before Adam's time as the book Heubattish make's report and that one Sombasher was Adam's Tutor But the greatest caus of all is for that Professed Chronologers of our own times such as Funccius Beroaldus Bucholcer nay Satian Baronius Torniellus and Gordon themselvs were altogether unacquainted with anie Artificial waie of this work not knowing how to make application of Natural and Civil Characters to the assuring of Times One of the first who began to know what was to bee don in this matter was the most learned and perceiving Mercator who Instituted a Chronologie by waie of Demonstration Astronomical To this begining somthing by Crentzeim was added but verie much more by Bunting the Autor of a most elaborate Chronologie demonstrating by the Characters of Eclipses the Sun and Moons Circles and with Calculation of everie Eclips since the world began But this Art hath received greatest perfection from that excellent work of Scaliger de Emendat Temporum upon whose grounds Calvisius hath erected a most incomparable Chronologie for demonstration of time by Eclipfes and Cycles of the Sun and Moon severally applyed to everie year yet wanting so much to accomplishment as may seem to bee added by the incredible pains of Helvicus who excelleth Calvisius though otherwise excelled by him in Synchronismes infinitely added and the application of the Julian Period which why Sethus Calvisius should not measure is verie much to bee marvelled These two therefore put together make up Chronologie everie waies absolute and brought to such a perfection as needs not to bee added unto for though I doubt not but that even those also are somtimes failing as for som other necessarie and unavoidable defects so also for that they are not throughly advised whose Tables Astronomical they best and most securely may follow Yet I assure my self the differences caussed by this
any hand the Stars could have in this matter we are to receive it at the same rate as that of the Arabian Astrologers to the Aegyptian Caliph They answered that the cause of Noahs floud was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there happened at that time a Conjunction of all the Planets in ♓ Pisces Sepâ—er Juchasin fol. 148. b. And yet the same Astrologers foretold of a particular deluge to be at such a time in the Deserts of Arabia which if the Story mock not proved true for the Pilgrimes to Mecca so that saith were drowned upon those Sands where others before time had perished for want of waters And to give up that account which the Common People in Philosophy use to doe that these mighty waters could be emptyed out of the bottles of Heaven the Clouds whatsoever or Condensations of Aire runneth us a ground upon a ridiculous course in Nature or indecent in Miracle whereas if we betake our selves to this other way one onely entercourse of Omnipotency will serve the turne to force downe the motion of these waters by a high Hand which otherwise according to Received Nature must have beene more then 100 yeares in falling What if it rained 40 Dayes and 40 Nights had it rained 40 yeares what could this have done towards such a heap of flouds as prevailed above the highest mountaines 15 Cubits upwards be their perpendicular height taken after the most moderate estimation So that in justice of reason we may conclude that these Decumani fluctus could not be raised without a supply from this great Abysse and unlesse one depth had called another And the Scripture it selfe confesseth as much that the fountaines of the Tehom Rabba or this great Deepe or as the Angel calleth them in Esdras the Springs above the Firmament were broken up Gen. 7.11 the same Deepe upon the Face whereof the Darkenesse was Gen. 1.2 for the Spirit of God moved upon the waters And at the abatement of these waters when God remembred Noah the same Fountaines of this Deepe are said to have beene stopped Gen. 8.2 which can admit of no other but an miraculous sense for we cannot understand it of any subterraneous Abysse without an open defiance to the Principles of Nature Therefore betwixt the Heavens and the Heaven of Heavens there must be a Tehom Rabbah or great Deepe and for this it is that he is said to have layed the Beames of his Chambers in the waters Psalm 104.3 His upper Chambers it should be as the Saxon rightly and it maketh very much for the matter for it will follow from this that these Chambers were the Heaven of Heavens Where the Lord is upon many or great waters Psal 29.3 And Wisdome saw him set this compasse upon the Face of the Depth Prov. 8.27 And he is said to have watered the Hills from these Chambers Psal 104.13 Not from the middle Region of the Aire for the Tops of some Hills whose heights are his Psal 95.4 are lifted up above all the Clouds But he watered the Hills from this great Abysse when at the flood those Cataracts of Heaven were opened Joel 3.18 But let the Hills be taken for such as flow with milke and drop downe with new Wine even thus also it may be said that he watereth them from these Chambers that is from Above The reconcilers on the contrary part are forced to make use of more unmannerly Constructions But let the Chambers be taken as before v. 3. by result at least it was that from these he watered the Hills whatsoever and satisfied the Earth with the fruit of his workes v. 13. I am almost perswaded to thinke that untill Neahs time The Lord God had not caused it to raine upon the Earth but a mist went up and watered the whole face of the ground Gen. 2.5 6. And a River went forth of Eden to water the Garden c. vers 10. But in he 600 yeare of Noah's life in the second month c. Gen. 7.11 Hee caused it to raine upon the Earth c. v. 4. It is no stranger a thing then to finde the whole Earth in such a case for that time as the Land of Aegypt hath beene ever since or those everlasting Hills which the dayes of Noah set out were never yet wetted with the dew of Heaven If it bee otherwise how could he then first set his Bow in the Cloud for as Porphyrie said it must have been there before I say the that proportioning the perpendicular height of the Mountaines to the Semidiameter of the Earth there is nothing to hinder but that this aboundance of Waters supplyed from the Springs above the Firmament might be sunk into the Cavernes of the Earth from whence it hath been upon occasion called forth by the heat and influence of the Host of Heaven And so ever since as Heate and Cold Summer and Winter Day and Night so the Former and the Latter Raine hath not ceased Our Saviour may seeme to have pointed to those Springs above the Firmament where he bringeth in Father Abraham saying to the Richman And besides all this betwixt us and you there is a Great Gulfe fixed c. Luk. 16.26 All this is intimated in the name of Heaven Shammajim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the waters there Talmud in chagig C. 2. as R. Jose in Chagiga fol. 12. a. If it sound ill that any corruptible Nature should be lodged above the Heavens it will bee answered that the Heavens themselves are in no better condition whose matter howsoever trusted by some ill husbands in Philosophy to an inamissible Forme yet hath beene found subject to the like Passions with that here below as the well knowne Tâ—â—ho hath demonstrated in the case of the New Starre To doubt the passage of the Blessed through this great Abysse is an effeminacy of Beleefe for not to say that the Children of Israel passed through the Red Sea upon dry Land These waters are themselves to passe through that fire unto which the Heavens and the Earth which are now are reserved and kept in store 2 Pet. 3.7 The suspension of these waters in a violent situation if such it be I no more marvail at then that the thick Clouds bound up with so many Waters should hang in the Aire unrended under them lesse then at the Stretching of the North over the empty places or the hanging of this Earth upon Nothing Job 26.7 In all this I must acknowledge that there is something of the Paradox which yet hath beene done over by others too and more elaborately and so I would be taken for the present Vid. Scheineri Ros Vâ—sin but that is till I can see how otherwise the Text it selfe can be likely to come off clear CHAP. XXIV Deut. 22.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapis errantium And with all lost things which he hath lost and thou hast found shalt thou doe likewise TO this purpose The Great Stone in Ierusalem remembred of
is to be meant of the Land of Judea as 't is elsewhere By the same Spirit I would know why the Greek and Hebrew Scripture should differ so vastly in Accompt and how the Cainan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got into Saints Luke's Gospell intolerably Jo Scaliger hath said more against all originall trust But I may possibly tell you the manner of that hereafter and that the Jews did not cut off as the Arabick Catena would have it but the Hellenists or Graecists so it ought to bee read not Grecians Act. 6.1 added what is supernumerary to these Epilogismes and Cainan came in too at this back doore as I thinke I shall be able to shew you at some other time and from an inconsiderable ground but for this it were so of the Hellenisticall Chiliasts But if by this or any other spirit whatsoever that of God only excepted yon can declare what was Melchizedeck's Generation I shall think you try'd here too much To say he was Sem the Great * Hugh Broughton as one especially in a bundle of businesse hath taken so much paines to doe is not little enough to despise and too much to answer to I reckon it at the same rate I doe their opinion who accounted him for the Holy Ghost which I had not mentioned but to take my selfe the easilier off from that wonder which is justly to bee conceived upon that grave and late learned Man Cuncus de Repub Heb. See Epiphanius who could not be content with any other recourse of this Heresy but to mistake him and with a great deale of Judgement too for Christ himselfe I cannot promise you 't is all truth but I can tell you some newes as concerning his Great Man In the Arabick Catena to these words of the Text Gen. 10.25 The name of one was Phaleg This Note is set in the Margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. And this that is Phaleg was the Father of Heraclim the Father of Melchizedeck Cat. Arab. Cap. 31. fol. 67. a. But in the Chapter going before his Generation is declared in a set and solemne Pedegree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Melchizedek was the Sonne of Heraclim the Sonne of Phaleg the Sonne of Eber. And his Mother name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salathiel the Daughter of Gomer the Sonne of Japhet the Sonne of Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Heraclim the Sonne of Eber marryed his wife Salathiel and she was with Child and brought forth a Sonne and calleth his nume Melchizedek that is the King of Righteousnesse called also the King of Peace Then after this the Genealogy is set downe at length Melchizedek sonne of Heraclim which was the sonne of Phaleg which was the sonne of Eber which was the sonne of Arphaxat c. till ou come to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was the sonne of Adam Peace be upon him Caten Arab. c. 30 fol. 66. a. Sahid Aben Batrick directly saith that Melchizedek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Phaleg And so hee interpreteth and does it well too the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Paul Heb. 7.3 not without Descent or Pedegree as wee Hee is not therefore said saith he to be without Father or Mother as if hee had none or no known ones but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he hath no Father or Mother put down among the rest of the Genealogies And so the printed Arabick translateth the place as the Syriack also c. Doe you know now of what spirit you are Alâ—â—ran Arab. MS. in Aâ—â—h Bâ—d The Turke writes upon the outside of his Alcoran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man touch this booke but he that is pure I would no man would meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but thinke themselves If I have not an opportunity to tell you henceforth what the meaning of this Châ—rister Bishop was you may see if you have a mind to it The Proâ—essionall of Sarum upon Saint Innocents day and Molanus de Canoniâ—is lib. 2. c. 4 â— which is De Episâ—â—po pueâ—oâ—um in dâ—e Innocentium Martyâ—uâ— If I should meet a Prophet or the son of a Prophet with any pretence to this spirit about him he would looke to mee like the little childe in Salisbury Church that lies buryed in a Bishops Robes Indeed I beleeve God ordained more strength out of the mouth of these Episcopal Babes because of his enemies too Psal 8 2. then from these other Infants of dayes and Children of a 100 years old Esay 65.20 I was asked once by an able and understanding man whether the Alcoran as it is of it self had so much in it as to work any thing upon a Rationall beleef I said yes Thus much only I required that the beleever should bee brought up first under the engagement of that book That which is every where called Religion hath more of Interest and the strong Impressions of Education then perhaps we consider of Otherwise for the Booke it self it is taken for the greater part out of our Scripture and would not heare altogether so ill if it were looked upon in it own Text or through a good Translation But not as to gaine any thing by this the Alcoran is scarcely Translated yet The best disguise of it is That Arragnois by Joannes Andreas the Moore but the Entire Copy of it is not easily met with Our Scripture to the eternall glory of it is rendred almost into the Whole Confusion Strangers at Rome Parthians Medes and Flamites Cretes and Arabians may all read the Wonderfull Workes of God in their own tongue in which they were borne This Booke of ours or a good part of it may be read in Samaritan Greeke and the vulgar Greek too In Chaldee Syriack Arabick the Hierusalem Tongue in the Persian Armenian Aethiopian Coptick or Aegyptian Gothick Russian Saxon c. to say nothing of the more commonly known Italian Spanish French Dutch c. And though we meet not yet with any peice of Scripture translated into the China Tongue yet there is extant even in that a very full Tradition of our Gospell as it was found written upon a Stone wrought in he forme of a long square and dugge out of the ground at the building of a wal in Sanxuen in the yeare 1625. The Title of the Stone is written upon with 9 Characters in the Chinois expressing as followeth Prâ—drom copt Lapis in laudem memoriam aeternam Legis lucis veritatis portatae de Judea in China promulgatae erectus The Stone saith that our Saviour ascended up into Heaven about Noone relinquens septem viginti tomos doctrinae ad portam magnae conversionis mundi aperiendum And left behind him 27 Bookes of Doctrine so many there are in the New Testament to set open a gate for the great Conversion of the world
face but that which is before the face It is the same with Kibla in the Arabick It is certaine therefore that these Impositions respected either the making of the first man toward the East which amounteth to as much or rather the religious posture of that time and that Adam called the North the Left hand and South the Right because he himselfe in the service of God turned his face towards the East I know there be that will tell you that the reason of this Imposition was the Shecina Bemmaarab or sitting of Gods presence upon the Arke in the Westerne part of the Tabernacle and Temple with his face towards the East as if these names had not beene imposed long before the Arke was knowne or thought of in the world Nay before Abraham was these were and yet this passeth with some for a very happy Criticisme But however that not onely Adam but the whole world also worshiped toward the East till Abraham's time my Authors are not onely Maimon in his More but the great Saint Ephrem also and others in the Arabicke Catena Caten Arab. Ms C. 3â— in Genes The Tradition there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. from Adam till Abraham's time which was the space of 3328. yeares they worshipped towards the East It depends from the very same ground that the most solemne piece of all the Jewish service I meane that great atonement but once a yeare to be made by the Highest and most Holy man and in the most Holy Place was performed toward the East quite contrary to all other manner of addressement in their devotion So I interpret that place Leviticus C. 16.14 15. It is commanded there that the High Priest shall doe with the bloud of the Goate as with the blood of the Bullocke and that he shall take of the bloud of the Bullocke and sprinkle it with his finger upon the mercy seate Eastward Strange it is to see what shift the Expounders have made to make good this place They are much troubled to know how the Priest can be said to sprinkle the bloud Eastward they may well enough for they suppose the Priest to have stood with his face towards the West Tawos the Persian paraphrast rendreth it super faciem propitiatorii in Oriente upon the mercy-seate in the East Meaning I thinke as an Arabicke Translation of the Greeke On the Easterne side The Greeke it selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eastward as the English So the Chaldee the Syriack Saadiah Gaons Arabicke c. All word for word for indeed the Text could be no plainer then it is That the Bloud was to be sprinkled Eastward The meaning is thus It is knowne that the sprinkling of blond this bloud especially was the Figure of him who by his owne Bloud entered in once into the holy place and obtained eternall Redemption Mishn Talmud in Tamid c. 4. fol. 35. B. Heb. 9.12 Aaron therefore though at other times he still turned his face towards the West Nay though at the killing of this very Goat and this Bullocke he not onely turned his owne but even their Faces also towards the West Mishna Talmud in Joma c. 3. fol. 35. b. Matmonid in Jom haccippurim Isych Hierosolom in Levit. c. 16. as the Talmud in Joma yet when he was to execute this greatest Course of the Mysterie he placed himselfe on the wrong side of the Arke and turning his backe to the beggerly Rudiments of the world he sprinkled this bloud Eastward The Hierusalem Isychius understood his meaning It was done saith he to represent the Man Cui Oriens nomen ejus Whose Name is the East You may perceive also that the Scripture intimateth enough that the Man Christ came downe to us from the very same Easterne part The ground layed is able to put a like understanding upon the places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Baruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Looke about thee O Hierusalem towards the East and behold the Joy that commeth unto thee from God Baruch 4.36 I know there be that loose this prophesie upon the captivity I am not certaine but that Cyrus may be pretended by the Letter but I assure my selfe that our Saviour lyeth hid in the Mystery Olympiodorus perceived this Looke about thee O Hierusalem towards the East c. that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Towards Jesus Christ our Lord the Sunne of righteousnesse c. That the Messias is aim'd at will be certaine to any one that will but consider the prophesie for none else could be called the Everlasting Saviour verse 22. But he that saith looke about thee toward the East appointeth them to a certaine place and not nigh but then why toward the East It is evident that he meanes it of that part from whence the Saviour is said to have come downe from Heaven and was made man Therefore the Father is said to have raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Oriente Justitiam Righteousnesse from the East Esay 41.2 That is as Procopius Hierome and Cyrill Christ our Righteousnesse The more part I know crooke the Prophesie to the Patriarch Abraham He is called indeed by the Apochryphall Wisdome the Righteous but more duely the faithfull Abraham Wisdom 10.6 Galat. 3.9 But Righteousnesse it selfe is too great and abstract a Name In the 46. Chapter He calleth a Bird from the East vers 11. Some ancient Copies read it I call a just one from the East Cyrus is certainly to be meant by the out-side as the Jewish expounders rightly If our Saviour be included as by Saint Hierome and Cyrill it is presumed the insolency of the Metaphor is taken off by Malachy where the Sunne of Righteoussnesse promised to arise with healing in his wings Mal. 4.2 W. Tindals Note I thinke 't is his upon that place of Esay is a good old truth The Prophet meanes saith he King Cyrus which should come swiftly as a Bird flyeth and destroy Babylon and set the Israelites at liberty He should fulfill that which the Lord had devised and decreed In him is figured Christ which with the light of his word purgeth the whole world of Errour and Idolatry and setteth the Consciences at peace and liberty He flieth swiftly out of the East that is out of Heaven whereupon he is called the day spring from on high Luk. 1.78 But the Prophecie of Micab is plainer yet And thou Bethlehem Ephrata Miâ—aâ— 5.2 though thou be little among the Thousands of Judah yet out of thee shall come the Ruler of Israel c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which not fearing to do it without example I translate And his goings forth are out of the East from the dayes of old And this is one of the reasons for there is another too why our Saviour is said to be the Man whose name is the East The other reason is this It was said before that from Adam till Abraham's time the whole world worshipped
Trees are to be meant as much As to graffe one Tree upon another of another kinde And Maimon turneth this backe upon the wayes of the Amorbites For the Zabii saith he used so to doe They observed such a place of the Moone made such a suffumigation uttered such and such words at the graffing of one Tree upon another assuring themselves that those Rites were necessary to fructification More part 3. c. 37. I should thinke that Saint Paul had an eye upon this when he tells his Amorite or Gentile that he was but cut off from the wilde Olive and graffed contrary to Nature that is the wayes of the Jewes into a good Olive Tree Rom. 11.24 As things stood before so heterogeneous a branch might not be inserted but now Saint Paul was in Saint Peters case He was not to call any thing Common or Vncleane Maimon repeateth there another practise of theirs to the same purpose but such a one as will uncover too much if it be rendered in our words But the fittest instance to this end is from the Lawes of blood It is forbidden there that any man of Israel should eate blood Also it is commanded that the Blood be sprinkled upon the Altar and moreover that it be covered with dust or sprinkled upon the ground as water Some of the Zabii did use to eate the blood some others who reckoned this to inhumanity at the killing of a Beast reserved the blood and gathered it up into a vessell or trench and then sitting downe in a Circle about the blood they eate up the flesh and satisfied themselves with an opinion that their Daemons fed upon the blood entertaining a strong conceipt that this manner of sitting at the same Table with their Gods would engage them to a nearer tie of conversation and familiarity and promising to themselves also that these spirits would insinuate themselves in dreames and render them capable of prophecy and things to come In reference to these wayes of the Amorites God expressely forbad his people to eate blood for so some of the Zabii did and to meet with others who gathered it up into a Vessell he commanded that the blood should be spilt upon the ground like water And because they ate their sacrifices in a Circle round about the blood He also commanded that the Blood should be sprinkled not about but upon the Altar So here it is forbidden to any man of Israel to seeth a Kid in the milke of the Damme It is certaine that this must respect to some Idolatrous Rite of the Heathen for to take any other course with it is not to tell the meaning but to make a shift with the place Here to hope for any such custome to be found of the Heathen in grosse the labour hath been sufficiently lost already If it were true as Tostatus said but did not beleeve himself that the Gentiles used to sacrifice a Kid sodden in the dammes milke to the God of the fields it would make very much towards the matter Thus much is so that Sylvanus was the God of the woods and fields and that milke was one of those things which were to him offered in Sacrifice as a Kid to Faunus Milke also was among the Sacrifices of Pan the God of the Shepheards and the same was offered to Cores in the Ambarvalia There is reason also why a Goate and Goates milke should be of Reverent importance in the Heathen devotion for Jupiter himselfe suckt no other milke then this It is exprest upon a Reverse of Valerian silver The young God upon a she Goat holding by one of the Hornes with this Inscription Jovi Crescenti Neither is it to be denyed but that in the sacrifices of Bacchus both a Kid and milke were offered But of a Kid sodden in the dammes milke in any Rites of late Heathen devotion it resteth to be revealed as yet One Simler noteth that some of the Hebrewes say that the Ismaelites used to seeth a Kid in Milke 'T is true indeed Abarbinel saith they doe so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this very day But see what Aben Exra said to that upon the same place of Ezod 23. c. By the Ismaelites we are to understand the Arabians that is the Saracens before and the Turkes now And yet in whose Ritualists as Ben Casem Side Ben Hali Abdalla c. if you finde any such thing it will be more then could be expected from them that have looked for it too That they eate Milke and Goates flesh also I know so doe we too And what then If they did to the Text here they are to seeth a Kid in Milke which is more I thinke then the best man in the Kitchin will undertake to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse he take time to doe it as Aben Ezra saith But this is not all a Kid is to be sodden in Goats milke and which is more then that too it must be the milke of the damme The first words beare a troublesome sense and the last are so plainely Magicall that of themselves they prevent any other way of interpretatian Therefore Abarbinel made his recourse thus farre this way as to thinke that it was an Idolatrous Rite of the Heathen To seeth a Kid in Milke at the time of in-gathering of fruits hoping by this to propitiate their Gods And he pretendeth as for a ground of his meaning the Spanish mesta a kinde of Country feast which their Shepheards use to make themselves merry at twice a yeare with Kiddes and milke But to eate Kid or milke or both is a continuall Nothing to this purpose The very words themselves instantly import a Magicall preparation Therefore the very learned Maimon though he interpret this place for company as the ordinary Jewes do yet he doubted not to cast it upon the way of the Amorites for this reason because he findes it twice annext to the 3◠anniversary turnes in the yeare Exod. 23.19.34.26 Tribus vicibus conspicietur omnis masculus tuus c. And this reason saith he magnum apud me pondus habet licet eam hactenus in libris Zabiorum nondum viderim very much prevaileth with me though I have not met with it in the Zabian bookes But it seemes the Karraite quoted by Master Cudworth a learned man of the equall University had met with this Tradition The Karraite saith that It was a Custome of the ancient Heathens at the In-gathering of their fruits to take a Kid and seeth it in the milke of the Damme and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Magicall way to goe about and besprinkle all their Trees and Fields and Gardens and Orchards thinking by this meanes they should make them fructifie and bring forth fruit againe abundantly the next yeare So the Karraite Note this also that these Zabians might not make any other but a Magicall use of a Kid. More N p. 3. c. 46. These Worshippers did sacrifice to the Seirim or Daemons in
this Reason from the unhealthfulness of the Place which happened to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by the varietie and constancie of the diseases which reigned among the People For besides the general distemperature of the air of Egypt which was calidus nocivus Joh. Leo African hot and hurtful as it is affirmed by * one that knew it well insomuch that a Plague at Grand Cairo could cut off twentie thousand in one daie besides I saie these more universal Conditions Philo intimateth from a particular Caus that there should bee a more usuall Mortalitie heer then elswhere and that was The Concours of all manner of living Creatures to â—his Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it is to bâ—â— conceived that the Autor meaneth by this not onely a multitude of Men but also that great varietie of strange Beasts and Fowls which were continually bred up about the Court in Alexandria mention whereof is made by Ptolomie the King in his Commentaries Lib. 12. which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these Creatures were transported from all parts of the world and there bred up not onely for their Raritie and the Kings Recreation but also to furnish his Table for so it seemeth by Ptolomie's words in that Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where hee noteth concerning those Phesants that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the King of Egypt had of them not onely brought out of Media but also hatch'd at home in such a Number that his Table might bee served with them when hee pleased though wee may observ by the waie that these kinde of Birds in those daies were for the most part kept for the Eie rather then for the Bellie insomuch that Ptolomie the King in the book before cited professeth that hee never tasted of a Phesant in all his life whereupon Athenaeus observeth That if this noble King had liv'd in his daies wherein the Luxurie was such that everie man must have a Pheasant at his Table though hee had alreadie written 24. Books in this kinde yet hee saith that hee would surely have written one more purposely to note out this thing This by the waie becaus Philo saith that the Places within the Citie were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of all manner of Creatures And this howsoever urged by him onely for a greater Caus of Infection yet it may bee thought by som to have a further aim for the Egyptian beeing aware of this that the Jew was bound to make a distinction between clean and unclean beasts might apprehend it in the strictness and therefore carefully remove the Seniors from the verie sight of those things which were an abomination unto them But in this wee have but prevented the Curious and therefore if the Conjecture bee not sound enough it may bee the less regarded But more then what is urged by Philo for the ill disposition of the place may elswhere bee observed The Prophet Nachum saith that Alexandria is situate upon the waters not onely becaus the waters laie all about it but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they were conveied into it under ground as Chimhi there hath it And the Arabian more plainly in the Nubian Geographie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the river Nile comming from the West runneth under the Arches of all their Houses The manner how this was don is set down by John Leo in his description of Africa Cuique ferè domui Civitatis ingens cisterna concamerata crassisque innitens fornicibus substructa est in quas exundans Nilus per Aquaeductum in planitie magno artificio constructum extra Alexandriam deductus sub eâ—us moenibus demittitur c. This artificial conveiance of the River though it bee otherwise acceptable to the Inhabitants yet it could not bee without som annoiance to the Air the Complexion whereof suffered much alteration by the noisom vapors which rose up out of the waters which in tract of time putrified in their Cisterns It is the experience of this John in the words following Cisternae porrò temporis successu turbidae ac coenosae redditae plurimis aestivo tempore languoribus occasionem praebent c. And the same Autor affordeth us yet another inconvenience to make us more sure of the Insalubritie of this Place And it ariseth by reason of certain little Gardens planted near to the Citie the fruits whereof were of such an ill Condition that the Inhabitants were thereby made subject to verie noxious Feavers and manie other diseases for so John reporteth in the Chapter aforesaid Juxta aquaeductum per quem Nilus in civitatem transmittitur exigui visuntur Horti sed quorum fructus ad maturitatem perventi accolas noxiis febribus aliisque morbis afficiunt c. These things considered the Reason was good why the Isle should bee chosen rather then the Citie to bee a Place for the Interpreters Thus much therefore wee are com to know upon good Autoritie that our Translation was made in the great Tower of the Isle Pharos near to Alexandria in Egypt wee go on to a more distinct designation of the Place the consideration whereof shall also discover unto us after what manner the thing was don FOr the Manner of the Translation The opinion of som is that the Seniors were assembled in one and the same place where they performed the work by comparing what was severally don by each of them and delivering up that for granted which could bee agreed upon by all This opinion hath received it's ground from the words of Aristaeas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And indeed the incouragement from hence for that waie seemeth to bee verie good the words themselvs beeing scarcely able to bear anie other construction then according to that which hath been said Nevertheless it is believed by others that they did the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John Zonaras hath i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Each of them beeing in a several Room and when the work was finished they all met and compared together what everie Man had don and it was found that they differed nothing either in sens or manner of expression but agreed in all c. This later waie of the Storie however it may seem to exact upon our belief as making Report of more incredible circumstances yet it may bee taken up upon the greatest trust of Antiquitie having to alledg for it self the constant and most undeniable Testimonie of the Antients The Jews report it from an immemorial Tradition which their Talmudists deliver in the 10 Book of Soeder Moed in the Chap. Megillah Nikra which is the 3d. and fol. the 8. B. and the 9. A. where the text of the Talmud saith on this manner Talmud in Soed Moed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is There is no difference between the Sepharim and the Tephillim and Mezuzoth save onely that the Sepharim may bee written in anie Language but the
pretend indeed as if wee had no continuing Citie but that wee look for one to com But when I see that our inward Thoughts are that our houses shall continue and our dwelling places to all generations When I see that this their waie is I am readie to think the wise man dieth as the fool and to compare Man beeing in honor unto the Beasts that perish When I see the incomprehensible Patience of God still drawing us as hee did Ephraïm with the cords of a Man with the bonds in the Hebrew 'tis Densis funiculis amoris with the Thick bonds of Love And the infinite Securitie of the People on the other side drawing Iniquitie with Cords of Vanitie Isa 5.18 and sin as it were with a Cart-rope I dare not go about to consider what shall bee the end of these Men. Wee are all readie to wish with Balaam that wee may die the Death of the Righteous and that our last end may bee like His but when I see men live as if they never thought to die and die as if they never thought to live again when I see that instead of shining Lights they go out like Snuffs in the mid'st of a crooked and pervers Generation readie to saie to their departing Souls as that great Unbeliever Animula blandula vagula c. I seem to bee so far from giving an account of the Hope that is in mee that in contradiction of King Agrippa's words to S. Paul I am almost persuaded not to bee a Christian The greatest Argument in our own opinion that wee are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have no Hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheïsts or without God in the world is that wee com up to his hous to bee here taught of his waies c. But this word of his hath too truly proved a Mirror wherein wee daily com to behold our selvs but with no greater Impression then wee do our Natural faces wee go awaie and strait forget what manner of men wee were But thou believest thou saiest that this bodie of thine shall rise again Thou dost well the Divels also believ and tremble But wilt thou know O vain Man that this Faith without works is dead The Tree is known by it's fruit And can I think that thou which all this while doest but cumber the ground and bringest forth nothing but wild grapes dost believ that as this Tree falleth so it shall lie But let all this bee a Transportation and Exstasis the best shall bee supposed that there is no man here but knoweth in whom and what hee hath believed and therefore cannot bee thought to boggle at the great Article of the Resurrection But thus much I am sure must bee granted mee that wee all put the daie of our death far from us For it is not possible that they who remember their later end should thus sin The mistrust however of Infidelitie in the former and the certain experience of our supineness in the later moved mee to reflect upon you these two Common but therefore the less noted Considerations 1. The â—â—st is the end of our Life Death 2. The second is the end of our Hope Resurrection And first of the first Fruits expressed here Secondly of the whole Lump implied in the Inference But now But now is Christ risen c. And first of the end of our Life but which I mean to consider of not under the discourageing term of Death but as it is here comfortably secured under the Type and Adumbration of Sleep Sleep and Death are of so near a Kin that Galen saith of them Lib. de caus puls that they are Brother and Sister answerable to that in Homer's Poëtrie where they are both said to have one Mother and to bee begotten of the Night Somnus Mortis imago is the old saying that Sleep is the Lecture of Death And 't is a Masterpiece of which that of the Comoedian may bee affirmed Qui utramvis rectè novit ambas noverit Hee that hath been asleep may know Death at first sight Plato in his Phaedon is not contented to saie they are alike but in a manner the same and that Sleep is a verie kinde of Death When the Scripture speak's of Mens departure from hence the usual Phrase is not to saie such an one died but such an one slept with his Fathers And the same Spirit speaketh to the Dead but as wee would do to those that are not yet stirring Awake awake Sing yee that dwell in the dust Wee are all here but Strangers and Pilgrims and our beeing here wee use to call but This that is no Life but the Passage and Journie to another While 't is called to daie wee travel on through the waies of this World but the Night cometh and no man can work at the approach of this Evening Wee die that is wee rest from our Labors When wee go to take our Natural rest wee enter into our Chambers and shut the doors Such a Room as this is the Sepulcher A Church-yard in the expression of the Antients was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dormitorie or Sleeping place And in the 36 of Isaiah and the 20 vers the Grave is no otherwise termed where the people appointed to Die are bid to go but into their Chambers and shut the doors about them And wee need not fear to trust our selvs for hee that liveth and was dead and is alive for evermore hath the Keies of Hell and Death Having entered our Chambers and shut the door the next thing wee do is to commend our selvs to God So the Martyr Stephen when hee was to fall into that other sleep first said his Praiers Lord Jesu receiv my Spirit This don wee put off our Clothes So Naked wee came into this World and Naked wee shall go out c. The Raiment of a Man saith a Learned Rabbin is his Bodie And had our Father Adam stood wee had needed no other Thou hast Clothed mee saith holie Job with Skin and with Flesh when therefore wee die wee are said in S. Peter's language to put off this Tabernacle as in S. Paul when wee rise again to bee Clothed upon with our hous from Heaven O're night wee put off this weed of Mortalitie but the Morning cometh and wee shall bee covered again with our skin and put on Incorruption our Better Cloths as to go and see God in this Flesh The same flesh wee put off the night before but with this difference that this Fowl Garment which could not bee kept Unspotted of the world shall in the mean time bee washed clean in the Blood of the Lamb. Our Clothes put off wee laie our selvs down and take our rest And to Die in the Prophet Isaiah's Phrase Isa 43.17 57.1 is but to lie down in our Beds And when thy daies shall bee fulfilled saith Nathan to David and thou shalt sleep with thy Fathers so indeed wee read it as
Sign or without anie considerable difference And after that rate or much about it they are placed upon the Horizon to shew in what Degree of what Sign the Sun is everie daie of the year And to this purpose there is set down upon the same Horizon a Calendar and that of three sorts in som Globes Of two in the most the one whereof is called the Julian or Old the other the Gregorian or New Accompt reckoning this latter 10 daies before the former and the third sort where it is found thirteen Now though it bee true that the greatest part of that which is written upon the Horizon more nearly concerneth the Celestial then the Terrestrial Globe yet it is not altogether unuseful here and especially it will bee nothing out of the Geographer's way to take along with him the ground of Difference in the 3 principally in the 2 sorts of Calendars The Reason of the Difference in Computation betwixt the Old and New Accompts A Year is that space of time in which the Sun goeth through the whole Circle of the Zodiack as from the Tropick of Cancer to the Tropick of Capricorn and so to the Tropick of Cancer again or from the Equinoctial to the Equinoctial or from anie other Point of the Zodiack to the same again Now becaus of the unequal Motion of the Sun depending upon reasons deeply engaged in the Theorical Part of the Spheer and therefore here to bee taken upon trust it ever was and yet is a very hard matter to determine exactly in what space of time this Revolution of the Sun in the Zodiack is made insomuch that one said Censorinus de Die Natali that the Year consisted of so manie daies and how much more or less no bodie knoweth This uncertaintie brought so much confusion upon the Old Romane Calendars that Time with them was grown a Commoditie and bought and sold at a price Their Priests who had to do with this Affair having in their power to make anie year longer or shorter at their pleasure which the Emperor Julius Caesar looking upon as a matter no waie below his greatest consideration advised with som Egyptian Mathematicians about it by whose Instructions hee found that the Sun 's yearlie Motion in the Zodiack was performed in the space of 365 daies and one 4th part of a daie or 6 hours The 6 odd hours hee caussed to bee reserved in store till everie fourth year that is till they made 24 hours or one whole daie so accounting that the 3 first years should consist of 365 daies and the fourth of 366 one daie more and everie fourth year was therefore as still it is called the Leap Year and the thing it self Intercalation or putting in betwixt the Calendar 'T was verie much that the Emperor did and hee left as much to do for though it cannot yet bee found out exactly in what space of the time the Sun goeth his yearlie cours yet thus much is made good by infallible experience that the Emperor's Mathematicians allotted too much for the Number of daies they were in the right for it it is certain no year can consist of more then 365 but for the odd hours it is as certain that they cannot bee fewer then five nor so manie as 6 so that the doubt is upon the Minutes 60 whereof go to the making up of an Hour a small matter one would think and yet how great in the recess and consequence wee shall see Julius Caesar allotted 365 daies and 6 hours to this Revolution but the Sun goeth about in less time that is according to the most exact Accompt in 365 daies 5 hours 49 Minutes and a little more so that the Emperor's year is much about 10 Minutes greater then the Sun 's which must of necessitie breed a difference of so manie Minutes everie year betwixt the Year which the Sun it self describe's in the Zodiack and That which is reckoned upon in the Calendar which though for a year or two may pass insensibly yet in the space of 134 years it will rise to an whole daie that is the Begining of the year in the Calendar must bee set one daie back As for Example Let the year begin at the Vernal Equinox or Spring In the Emperor's time that fell out to bee at the 24th of March but now this year it fell out upon the 10th of March 13 daies backwards and somwhat more and so if it bee let alone will go back to the 1 of March and 1 of Februarie till Easter com to bee on Christmas Daie and so infinitely To reform this difference in the Accompt som of the later Romane Bishops earnestly endeavoured And the thing was brought to that perfection it now standeth in so much as it is by Gregorie the 13th in the Year 1582. His Mathematicians whereof Lilius was the chief advised him thus That considering there had been an Agitation in the Councel of Nice somwhat concerned in this matter upon the motion of that Question about the Celebration of Easter And that the Fathers of that Assemblie after due deliberation with the Astronomers of that time had fixed the Vernal Equinox at the 21 of March and considering also that since that time a difference of 10 whole daies had been past over in the Calendar that is that the Vernal Equinox or Spring which began upon the 21 of March had prevented so much as to begin in Gregorie's daies at the 10th of the same 10 daies difference or thereabouts they advised that 10 daies should bee cut off from the Calendar which was don and the 10 daies taken out of October of that Year 1582 as being the Moneth of that Year in which that Pope was born so that when they came to the 5 of the Moneth they reckoned the 15 and so the Equinox was com up to it's place again and hapned upon the 21 of March as at the Councel of Nice But that Lilius should bring back the Begining of the Year to the Times of the Nicen Councel and no further is to be marvelled at Hee should have brought it back to the Emperor 's own time where the mistake was first entered and instead of 10 cut of 13 daies however this is the Reason why these 2 Calendars written upon the Horizon differ the space of 10 daies one from the other And as the Old Accompt was called the Julian from the Emperor so the New is called from Gregorie the Pope and Lilius the chief Agent the Gregorian or Lilian Accompt and the Julian is termed the Old Style the Gregorian the New as in the conversation of Letters betwixt Us and Those on the other side of the Seas wee may perceiv Theirs to Us bare date for the most part such a daie of such a Moneth Stylo Novo Ours to them such a daie Stylo Veteri And Theirs may bee dated There by their Accompt and received here before they were written by Ours For the third Calendar there need not much